Tiresias: The Ancient Mediterranean Religions Source Database

9458

Pliny The Elder, Natural History, 2.232
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Hesiod, Works And Days, 336 (8th cent. BCE - 7th cent. BCE) 336. Should not be seized – god-sent, it’s better far.
2. Homer, Odyssey, 23.233-23.238 (8th cent. BCE - 7th cent. BCE)
3. Herodotus, Histories, 1.46.2, 1.92.2, 1.157.3, 1.188, 2.159.3, 6.19.2-6.19.3 (5th cent. BCE - 5th cent. BCE) 1.46.2. Having thus determined, he at once made inquiries of the Greek and Libyan oracles, sending messengers separately to Delphi, to Abae in Phocia, and to Dodona, while others were despatched to Amphiaraus and Trophonius, and others to Branchidae in the Milesian country. 1.92.2. And the offerings of Croesus at Branchidae of the Milesians, as I learn by inquiry, are equal in weight and like those at Delphi . Those which he dedicated at Delphi and the shrine of Amphiaraus were his own, the first-fruits of the wealth inherited from his father; the rest came from the estate of an enemy who had headed a faction against Croesus before he became king, and conspired to win the throne of Lydia for Pantaleon. 1.157.3. After this, he sent messengers to Cyme demanding that Pactyes be surrendered. The Cymaeans resolved to make the god at Branchidae their judge as to what course they should take; for there was an ancient place of divination there, which all the Ionians and Aeolians used to consult; the place is in the land of Miletus, above the harbor of Panormus . 1.188. Cyrus, then, marched against Nitocris' son, who inherited the name of his father Labynetus and the sovereignty of Assyria. Now when the Great King campaigns, he marches well provided with food and flocks from home; and water from the Choaspes river that flows past Susa is carried with him, the only river from which the king will drink. ,This water of the Choaspes is boiled, and very many four-wheeled wagons drawn by mules carry it in silver vessels, following the king wherever he goes at any time. 2.159.3. He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place. 6.19.2. I will mention the part concerning the Argives when I come to that part of my history; this was the prophecy given to the Milesians in their absence: quote type="oracle" l met="dact"Then, Miletus, contriver of evil deeds, /l lFor many will you become a banquet and glorious gifts; /l lYour wives will wash the feet of many long-haired men; /l lOther ministers will tend my Didyman shrine! /l /quote 6.19.3. All this now came upon the Milesians, since most of their men were slain by the Persians, who wore long hair, and their women and children were accounted as slaves, and the temple at Didyma with its shrine and place of divination was plundered and burnt. of the wealth that was in this temple I have often spoken elsewhere in my history.
4. Tacitus, Annals, 2.54 (1st cent. CE - 2nd cent. CE) 2.54.  From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and — though ignorant generally of writing and of metre — delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect.
5. Tacitus, Histories, 2.3-2.4, 2.4.2, 2.78.3-2.78.4 (1st cent. CE - 2nd cent. CE) 2.3.  The founder of the temple, according to ancient tradition, was King Aerias. Some, however, say that this was the name of the goddess herself. A more recent tradition reports that the temple was consecrated by Cinyras, and that the goddess herself after she sprang from the sea, was wafted hither; but that the science and method of divination were imported from abroad by the Cilician Tamiras, and so it was agreed that the descendants of both Tamiras and Cinyras should preside over the sacred rites. It is also said that in a later time the foreigners gave up the craft that they had introduced, that the royal family might have some prerogative over foreign stock. Only a descendant of Cinyras is now consulted as priest. Such victims are accepted as the individual vows, but male ones are preferred. The greatest confidence is put in the entrails of kids. Blood may not be shed upon the altar, but offering is made only with prayers and pure fire. The altar is never wet by any rain, although it is in the open air. The representation of the goddess is not in human form, but it is a circular mass that is broader at the base and rises like a turning-post to a small circumference at the top. The reason for this is obscure. 2.4.  After Titus had examined the treasures, the gifts made by kings, and all those other things which the Greeks from their delight in ancient tales attribute to a dim antiquity, he asked the oracle first with regard to his voyage. On learning that his path was open and the sea favourable, he slew many victims and then questioned indirectly about himself. When Sostratus, for such was the priest's name, saw that the entrails were uniformly favourable and that the goddess favoured great undertakings, he made at the moment a brief reply in the usual fashion, but asked for a private interview in which he disclosed the future. Greatly encouraged, Titus sailed on to his father; his arrival brought a great accession of confidence to the provincials and to the troops, who were in a state of anxious uncertainty. Vespasian had almost put an end to the war with the Jews. The siege of Jerusalem, however, remained, a task rendered difficult and arduous by the character of the mountain-citadel and the obstinate superstition of the Jews rather than by any adequate resources which the besieged possessed to withstand the inevitable hardships of a siege. As we have stated above, Vespasian himself had three legions experienced in war. Mucianus was in command of four in a peaceful province, but a spirit of emulation and the glory won by the neighbouring army had banished from his troops all inclination to idleness, and just as dangers and toils had given Vespasian's troops power of resistance, so those of Mucianus had gained vigour from unbroken repose and that love of war which springs from inexperience. Both generals had auxiliary infantry and cavalry, as well as fleets and allied kings; while each possessed a famous name, though a different reputation.
6. Pausanias, Description of Greece, 1.34.4, 2.24.1, 3.23.8-3.23.9, 9.2.1 (2nd cent. CE - 2nd cent. CE) 1.34.4. The Oropians have near the temple a spring, which they call the Spring of Amphiaraus; they neither sacrifice into it nor are wont to use it for purifications or for lustral water. But when a man has been cured of a disease through a response the custom is to throw silver and coined gold into the spring, for by this way they say that Amphiaraus rose up after he had become a god. Iophon the Cnossian, a guide, produced responses in hexameter verse, saying that Amphiaraus gave them to the Argives who were sent against Thebes . These verses unrestrainedly appealed to popular taste. Except those whom they say Apollo inspired of old none of the seers uttered oracles, but they were good at explaining dreams and interpreting the flights of birds and the entrails of victims. 2.24.1. The citadel they call Larisa, after the daughter of Pelasgus. After her were also named two of the cities in Thessaly, the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi . The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god. 3.23.8. About two stades to the right is the water of Ino, as it is called, in extent like a small lake, but going deeper into the earth. Into this water they throw cakes of barley meal at the festival of Ino. If good luck is portended to the thrower, the water keeps them under. But if it brings them to the surface, it is judged a bad sign. 3.23.9. The craters in Aetna have the same feature; for they lower into them objects of gold and silver and also all kinds of victims. If the fire receives and consumes them, they rejoice at the appearance of a good sign, but if it casts up what has been thrown in, they think misfortune will befall the man to whom this happens. 9.2.1. On Mount Cithaeron, within the territory of Plataea, if you turn off to the right for a little way from the straight road, you reach the ruins of Hysiae and Erythrae. Once they were cities of Boeotia, and even at the present day among the ruins of Hysiae are a half-finished temple of Apollo and a sacred well. According to the Boeotian story oracles were obtained of old from the well by drinking of it.
7. Iamblichus, Concerning The Mysteries, 3.11 (3rd cent. CE - 4th cent. CE)
8. Papyri, Papyri Graecae Magicae, 4.162-4.167, 4.220-4.232, 5.1 (3rd cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
aigeus	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
alexander the great	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
ambages	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
apollo, clarius	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
apollo, pythian	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
apollo	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
apollo deiradiotis	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
aristides	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
asclepius	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
boeotia	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
carmelus	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
caves	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
chance, in delphic divination	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
choaspes	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
cicero	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
cilicia	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
claros	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
cydnus	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
cydonea	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 162
cydonia	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 162
delos	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
delphi	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
dio chrysostom	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
enthusiastic prophecy	Johnston, Ancient Greek Divination (2008) 77
epidauros limera	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
eurymedon	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
germanicus, travels of	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
germanicus	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
god of the path, and libations	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
health	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
herodotus	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
hesiod	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
ino	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
inspiration	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
interpretation, of attic drinking cup	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
kassiotis spring	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
kastalian spring	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
katoptromancy	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
lekanomancy	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
light as divinatory agent	Johnston, Ancient Greek Divination (2008) 77
lots, pythias use of	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
lucretius, mirabilia in	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
lycidas	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 162
mesopotamia	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
miletus	Johnston, Ancient Greek Divination (2008) 77
mirabilia, in lucretius	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
mystegná	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 162
mytilene, mytilenean	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 162
nile	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
nées kydoniés	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 162
odysseus	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
oracles	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
ovid	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
palici, sicily	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
pamphylia	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
paphos	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
paradoxography	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
penelope	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
pergamum	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
persians	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
pindar	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
pythagoras	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
pythaios	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
pythia, lots in a phialē	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
pythia	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
rhetoric	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
rhodes, as vehicle of cultural memory	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
sacerdos	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
sacrifice	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
sacrifices'	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
scribes and divination	Johnston, Ancient Greek Divination (2008) 77
sicily	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
syria, interest in religious material	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
tarsus	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
themis	Eidinow and Driediger-Murphy, Esther Eidinow, Ancient Divination and Experience (2019) 114
theopompus	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
thessaly	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
tigris	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60
titus	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
varro	Gale, Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition (2000) 200
venus of paphos	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
vespasian	Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 104
water	Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 60